Hooker Statue and Exeter Cathedral taken from Cathedral Green
Hooker Statue and Exeter Cathedral taken from Cathedral Green.
The Hooker statue is shown at the beginning. Richard Hooker was a former vicar. The statue was paid for by a member of the Hooker Family and it is rumoured that it cost 1000 Guineas.
Richard Hooker was nicknamed Judicious Hooker The Hooker statue was first unveiled in 1907.
Cathedral is currently having work done to it. Cathedral Green is looking ropey following winter market on green.
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Please watch: Beast from the East Snow leaves Exeter Frozen
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Richard Hooker in modern English
Brad Littlejohn reads from our translation of Radicalism: When Reform Becomes Revolution--the first in our series updating Hooker's Laws into contemporary language. Learn more at davenanttrust.org.
The Tudors: Elizabeth I - Richard Hooker's Laws of Ecclesiastical Polity - Episode 56
The Church of England had managed to survive by 1603. The reasons for this survival included the help from John Whitgift against the religious radicals and the lack of influence held by the Puritans and the Catholics. The Anglican Church services were also made compulsory after Elizabeth's Religious Settlement in 1559. Intellectual justification came in the form of Richard Hooker who wrote The Laws of Ecclesiastical Polity in 1593.
Richard Hooker
Richard Hooker was an English priest in the Church of England and an influential theologian. He was one of the most important English theologians of the sixteenth century. His defence of the role of redeemed reason informed the theology of the seventeenth century Caroline divines and later provided many members of the Church of England with a theological method which combined the claims of revelation, reason and tradition. Scholars disagree regarding Hooker's relationship with what would be called Anglicanism and the Reformed theological tradition. Traditionally, he has been regarded as the originator of the Anglican via media between Protestantism and Catholicism. However, a growing number of scholars have argued that he should be positioned in the mainstream Reformed theology of his time, and only sought to oppose extremist Puritans rather than moving the Church of England away from Protestantism.
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Izaak Walton's Lives of John Donne, Henry Wotton, Richard Hooker and George Herbert Part 1/2
Izaak Walton's Lives of John Donne, Henry Wotton, Richard Hooker and George Herbert by Izaak WALTON (1593 - 1683)
Genre(s): Biography & Autobiography
Read by: David Wales in English
Chapters:
00:00:00 - 00 - 00 Introductory Matter
00:15:16 - 01 - 01 John Donne, Part 1
01:03:47 - 02 - 02 John Donne, Part 2
01:55:24 - 03 - 03 John Donne, Part 3
02:45:59 - 04 - 04 Henry Wotton, Part 1
03:36:12 - 05 - 05 Henry Wotton, Part 2
04:21:32 - 06 - 06 Henry Wotton, Part 3
04:56:43 - 07 - 07 Richard Hooker, Part 1
06:08:31 - 08 - 08 Richard Hooker, Part 2
The full title of Walton's book of short biographies is, Lives of John Donne, Henry Wotton, Rich'd Hooker, George Herbert, Sir Henry Wotton (1568 - 1639) was an English author, diplomat and politician who sat in the House of Commons in 1614 and 1625. He is often quoted as saying, 'An ambassador is an honest gentleman sent to lie abroad for the good of his country.' Richard Hooker (1554 - 1600) was an Anglican priest and an influential theologian. Hooker's emphases on reason, tolerance and the value of tradition came to exert a lasting influence on the development of the Church of England. In retrospect he has been taken (with Thomas Cranmer and Matthew Parker) as a founder of Anglican theological thought. George Herbert (1593 - 1633) was a Welsh-born English poet, orator and Anglican priest. John Donne (1572 - 1631) was an English poet, satirist, lawyer and a cleric in the Church of England. He is considered the pre-eminent representative of the metaphysical poets.Walton's leisurely labours as a biographer seem to have grown out of his devotion to angling. It was probably as an angler that he made the acquaintance of Sir Henry Wotton, but it is clear that Walton had more than a love of fishing and a humorous temper to recommend him to the friendship of the accomplished ambassador. Walton completed and published the life of Donne, much to the satisfaction of the most learned critics, in 1640. Sir Henry Wotton dying in 1639, Walton undertook his life also; it was finished in 1642 and published in 1651. His life of Hooker was published in 1662, that of George Herbert in 1670. All these subjects were endeared to the biographer by a certain gentleness of disposition and cheerful piety; three of them at least—Donne, Wotton and Herbert—were anglers. Their lives were evidently written with loving pains, in the same leisurely fashion as his Angler, and like it are of value less as exact knowledge than as harmonious and complete pictures of character. (Summary by Wikipedia and David Wales)
More information:
LibriVox - free public domain audiobooks (
God, The Holy Spirit & the Church by Richard Hooker (INFRS Book Review)
MY BLOG:
Richard Hooker, 'Ecclesiastical Polity Book I-IV', published by George Routledge & Sons, London in 1888.
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Richard Hooker (March 1554 - 3 November 1600) was an Anglican priest and an influential theologian. Hooker's emphases on reason, tolerance and the value of tradition came to exert a lasting influence on the development of the Church of England. In retrospect he has been taken (with Thomas Cranmer and Matthew Parker) as a founder of Anglicanism in its theological thought.
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FRONT COVER OF THE BOOK:
The colour 'Grey', has the religious meaning in the Bible refering to 'truth' (Psalms 12:6), and one of the symbolic meanings of the colour grey was 'purification'.
On the front cover the picture is: the plant 'Michaelmas Daisies' which symbolises: 'blamelessness.' And in Latin the name of the aster plant means 'star.' And according to one legend, a field bloomed with the 'Michaelmas Daisies' plant when the celestial zodiac of the 'Virgo' female, scattered stardust on earth. It blooms as a plant around St. Michaelmas Day in September.
See weblink:
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QUOTES FROM THE BOOK:
Although the Scripture of God, therefore, be stored with infinite variety of matter in all kinds, although it abound with all sorts of laws, yet the principal intent of Scripture is to deliver the laws of duties supernatural.
If we define that necessary unto salvation whereby the way to salvation is any sort of made more plain, apparent, and easy to be known, then is there no part of true philosophy, no art of account, no kind of science rightly so called, but the Scriptures must contain it. If only those things be necessary, as surely none else are, without the knowledge and practice whereof it is not the will and pleasure of God to make any ordinary grant of salvation, it maybe notwithstanding, and often times hath been demanded, how the books of holy Scripture contain in them all necessary things, when of things necessary the very chiefest is to know what books are bound to esteem holy, which point is confessed impossible for the Scripture itself to teach. (page 115)
But we speak now of the visible Church, whose children are signed with this mark, One Lord, One Faith, One Baptism. In whomsoever these things are, the Church doth acknowledge them for her children; them only she holdeth for aliens and strangers, in whom these are not found. (page 171)
To concern men as men supernaturally, is to concern them as duties which belong of necessity to all, and yet could not have been known by any to belong unto them unless God had opened them Himself, inasmuch as they do not depend upon any natural ground at all out of which they may be deduced, but are appointed of God to supply the defect of those natural ways of salvation, by which we are not now able to attain thereunto.
The Church being a supernatural society doth differ from natural societies in this: that the person unto whom we associate ourselves in the one are men simply considered as men, but they to whom we be joined in the other are God, Angels and Holy men. Again, the Church being both a society and a society supernatural, although as it is a society it have the sameself original grounds which other politic societies have, namely, the natural inclination which all men have unto sociable life, and consent to some certain bond of association, which bond is the law that appointeth what kind of order they shall be associated in; yet unto the Church as it is a society supernatural this is peculiar, that part of the bond of their association which belong to the Church of God, must be a law supernatural, which God himself hath revealed concerning that kind of worship which His people shall do unto Him.
The substance of the service of God, therefore, so far forth as it hath in it anything more than the law of reason doth teach, may not be invented of men as it is amongst the heathens, but must be received from God himself, as always it hath been in the Church, saving only when the Church hath been forgetful of her duty. (page 120)
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My Facebook Note on 'The Holy Trinity':
EXPLORING ANGLICAN IDENTITY: 5. The Middle Way
Archbishop of Brisbane Phillip Aspinall explores Anglican identity in this series of five short videos. In this last video he draws the threads together to note the balancing act that gives both strength and nuance to Anglicanism
Why Study FD Maurice with Frances Knight
F.D. Maurice (1805-72) was one of the more significant Anglican theologians of his day. Although not well known today, he was the pioneer of many of the ideas of Christian socialism, and one of the first theologians to build a theology of salvation on the love of God as father rather than on the threats of eternal damnation - a position for which he was much criticised in his lifetime.
The Middle Way | Episode 5: Reason
What is reason, and why is it significant in the Episcopal Church? In this video, Father Eric talks about reason and how it is important for Episcopalians to be able to use our minds and intellects when talking about God. Reason is only one source of authority or hallmark of the Anglican faith. The other two sources are Holy Scripture and tradition. Together, these three sources make up the three-legged stool of Anglicanism. Post your questions in the comments section below.
THE MIDDLE WAY is an ongoing video series and ministry of St. Catherine's Episcopal Church in Chelsea, Alabama. The purpose of this series is to provide short, informative videos for people who are new or unfamiliar with the Episcopal Church and to be in conversation with those who might have questions about our tradition. We invite you to join us on this journey. FOLLOW US on Facebook, and SUBSCRIBE to our YouTube channel for future videos.
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English Reformation | Wikipedia audio article
This is an audio version of the Wikipedia Article:
English Reformation
00:03:16 1 Background
00:03:25 1.1 Henry VIII: marriages and desire for a male heir
00:07:20 1.2 Parliamentary debate and legislation
00:08:40 1.3 Actions by Henry against English clergy
00:11:02 1.4 Further legislative acts
00:15:18 2 Early reform movements
00:21:29 3 Henrician Reformation
00:21:39 3.1 Moderate reform
00:27:04 3.2 Dissolution of the monasteries
00:32:06 3.3 Reformation reversed
00:39:09 4 Edward's Reformation
00:44:34 5 Marian Restoration
00:49:21 6 Elizabethan Settlement
00:52:34 6.1 Act of Supremacy 1558
00:54:58 6.2 Act of Uniformity 1558
00:59:18 6.3 Puritans and Roman Catholics
01:04:12 7 Legacy
01:05:43 8 Historiography
01:09:16 9 See also
01:09:35 10 Notes
01:09:44 10.1 Historiography
01:11:34 10.2 Primary sources
01:12:10 11 Further reading
01:16:10 12 External links
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- Socrates
SUMMARY
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The English Reformation was a series of events in 16th-century England by which the Church of England broke away from the authority of the Pope and the Roman Catholic Church. These events were, in part, associated with the wider process of the European Protestant Reformation, a religious and political movement that affected the practice of Christianity across western and central Europe during this period. Many factors contributed to the process: the decline of feudalism and the rise of nationalism, the rise of the common law, the invention of the printing press and increased circulation of the Bible, and the transmission of new knowledge and ideas among scholars, the upper and middle classes and readers in general. However, the various phases of the English Reformation, which also covered Wales and Ireland, were largely driven by changes in government policy, to which public opinion gradually accommodated itself.
Based on Henry VIII's desire for an annulment of his marriage (first requested of Pope Clement VII in 1527), the English Reformation was at the outset more of a political affair than a theological dispute. The reality of political differences between Rome and England allowed growing theological disputes to come to the fore. Until the break with Rome, it was the Pope and general councils of the Church that decided doctrine. Church law was governed by canon law with final jurisdiction in Rome. Church taxes were paid straight to Rome, and the Pope had the final word in the appointment of bishops.
The break with Rome was effected by a series of acts of Parliament passed between 1532 and 1534, among them the 1534 Act of Supremacy, which declared that Henry was the Supreme Head on earth of the Church of England. (This title was renounced by Mary I in 1553 in the process of restoring papal jurisdiction; when Elizabeth I reasserted the royal supremacy in 1559, her title was Supreme Governor.) Final authority in doctrinal and legal disputes now rested with the monarch, and the papacy was deprived of revenue and the final say on the appointment of bishops.
The theology and liturgy of the Church of England became markedly Protestant during the reign of Henry's son Edward VI largely along lines laid down by Archbishop Thomas Cranmer. Under Mary, the whole process was reversed and the Church of England was again placed under papal jurisdiction. Soon after, Elizabeth reintroduced the Protestant faith but in a more moderate manner. The structure and theology of the church was a matter of fierce dispute for generations.
The violent aspect of these disputes, manifested in the English Civil Wars, ended when the last Roman Catholic monarch, James II, was deposed, and Parliament asked William III and Mary II to rule jointly in conjunction with the English Bill of Rights in 1688 (in the Glorious Revolution), from which emerged a church polity with an established church and a number of non-conformist churches whose members at first suffered various civil disabilities that were removed over time. The legacy of the past Roman Catholic Establishment remained an issue for some ...